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The present work surveys the cult of the wrathful deity VajrakIla as represented by the literature and living tradition of the Northern Treasures (Byang-gter) school of Tibetan Buddhism. Divided into three parts, it focuses its attention, in tum, upon the Byang-gter (Part One), the kila (Part Two) and the Byang-gter KIla cult (Part Three). The first part seeks to trace the origin and development of the Northern Treasures tradition and to indicate its vitality and relevance as a school of spiritual development within the mode... More >>>

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The present work surveys the cult of the wrathful deity VajrakIla as represented by the literature and living tradition of the Northern Treasures (Byang-gter) school of Tibetan Buddhism. Divided into three parts, it focuses its attention, in tum, upon the Byang-gter (Part One), the kila (Part Two) and the Byang-gter KIla cult (Part Three). The first part seeks to trace the origin and development of the Northern Treasures tradition and to indicate its vitality and relevance as a school of spiritual development within the modem world. The second part of this study consists of three chapters. In the first of these (Chapter Two) I have attempted to clarify the cultural milieu out of which the Kila deity arose. To this end I have looked at the social context as well as the religious and have drawn upon both historical and mythological sources. The primary sources for Part Three: the Byang-gter Klla study are three collections of Byang -gter KIla texts made available in recent years under the American Library of Congress PL480 acquisition scheme.

Throughout this study it is observed that the religious system of the wrathful deity Vajrakila requires its followers to abandon entirely all preconceived views of the mundane world and immerse themselves instead in a world of symbols, a fantastical model that adheres solely to its own internal system of logic based upon earlier Buddhist concepts of cosmology and psychology. That model, it is claimed, will liberate the yogin who is successful in its realization so that he may dwell in a state of permanent bliss. More than that, however, it will also bestow upon him a number of occult powers which may be used at his discretion for the benefit and ultimate liberation of all his fellow creatures. The work concludes with the observation that it is this intention of great compassion that is offered as the legitimizing factor for the inclusion of the cult within the general framework of Mahayana Buddhism57 and points to a profound psychology underlying its somewhat bizarre approach to the age-old problem of man's quest for enlightenment and spiritual fulfilment.